分别论·念处分别 Satipaṭṭhānavibhaṅgo 1. Suttantabhājanīyaṃ

本经目录

355已对照

七、念处分别

一、经分别

三百五十五、四念处：在此，比丘于内身随观身而住，于外身随观身而住，于内外身随观身而住，热勤、正知、具念，调伏世间的贪与忧；于内诸受随观受而住，于外诸受随观受而住，于内外诸受随观受而住，热勤、正知、具念，调伏世间的贪与忧；于内心随观心而住，于外心随观心而住，于内外心随观心而住，热勤、正知、具念，调伏世间的贪与忧；于内诸法随观法而住，于外诸法随观法而住，于内外诸法随观法而住，热勤、正知、具念，调伏世间的贪与忧。

355Cattāro satipaṭṭhānā – idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati bahiddhā kāye kāyānupassī viharati ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ vedanāsu vedanānupassī viharati bahiddhā vedanāsu vedanānupassī viharati ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ citte cittānupassī viharati bahiddhā citte cittānupassī viharati ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ajjhattaṃ dhammesu dhammānupassī viharati bahiddhā dhammesu dhammānupassī viharati ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

356已对照

一、身随观的解说

三百五十六、比丘如何于内身随观身而住？在此，比丘就内身，从脚底以上、从发端以下、以皮为边际，省察它充满种种不净：“在这身中有：头发、体毛、指甲、牙齿、皮肤，肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪，胆汁、痰、脓、血、汗、脂肪，泪、膏、唾、涕、关节滑液、尿。”他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向外身。

比丘如何于外身随观身而住？在此，比丘就外身，从脚底以上、从发端以下、以皮为边际，省察它充满种种不净：“在他的身中有：头发、体毛、指甲、牙齿、皮肤，肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪，胆汁、痰、脓、血、汗、脂肪，泪、膏、唾、涕、关节滑液、尿。”他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向内外身。

比丘如何于内外身随观身而住？在此，比丘就内外身，从脚底以上、从发端以下、以皮为边际，省察它充满种种不净：“在这身中有：头发、体毛、指甲、牙齿、皮肤，肉、腱、骨、骨髓、肾，心、肝、肋膜、脾、肺，肠、肠间膜、胃中物、粪，胆汁、痰、脓、血、汗、脂肪，泪、膏、唾、涕、关节滑液、尿。”比丘如是于内外身随观身而住，热勤、正知、具念，调伏世间的贪与忧。

356Kathañca bhikkhu ajjhattaṃ kāye kāyānupassī viharati? Idha bhikkhu ajjhattaṃ kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī.)] aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’’nti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā kāye cittaṃ upasaṃharati. Kathañca bhikkhu bahiddhā kāye kāyānupassī viharati? Idha bhikkhu bahiddhā kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘‘atthissa kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’’nti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā kāye cittaṃ upasaṃharati. Kathañca bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati? Idha bhikkhu ajjhattabahiddhā kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’’nti. Evaṃ bhikkhu ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

357已对照

三百五十七、“随观者”——此中什么是随观？凡慧、了知……乃至……无痴、择法、正见——这称为“随观”。以这随观而具备、完全具备、已到、完全已到、已成、具足、俱备。因此称为“随观者”。

357Anupassīti. Tattha katamā anupassanā? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati ‘‘anupassanā’’. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘anupassī’’ti.

358已对照

三百五十八、“而住”者：行止、进行、护持、维持、维系、行、住。因此称为“而住”。

358Viharatīti. Iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.

359已对照

三百五十九、“热勤”——此中什么是热勤？凡心的精进发勤……乃至……正精进——这称为“热勤”。以这热勤而具备、完全具备、已到、完全已到、已成、具足、俱备。因此称为“热勤者”。

359Ātāpīti. Tattha katamo ātāpo [katamaṃ ātāpaṃ (sabbattha)]? Yo cetasiko vīriyārambho…pe… sammāvāyāmo – ayaṃ vuccati ‘‘ātāpo’’. Iminā ātāpena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘ātāpī’’ti.

360已对照

三百六十、“正知”——此中什么是正知？凡慧、了知……乃至……无痴、择法、正见——这称为“正知”。以这正知而具备、完全具备、已到、完全已到、已成、具足、俱备。因此称为“正知者”。

360Sampajānoti. Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iminā sampajaññena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘sampajāno’’ti.

361已对照

三百六十一、“具念”——此中什么是念？凡念、随念……乃至……正念——这称为“念”。以这念而具备、完全具备、已到、完全已到、已成、具足、俱备。因此称为“具念者”。

361Satimāti. Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘satimā’’ti.

362已对照

三百六十二、“调伏世间的贪与忧”——此中什么是世间？就是那个身是世间。五取蕴也是世间。这称为“世间”。此中什么是贪？凡贪、极贪……乃至……心的极贪——这称为“贪”。此中什么是忧？凡心的不适、心的苦，由心触所生的不适、苦的感受，由心触所生的不适、苦的受——这称为“忧”。如是，此贪与此忧，在此世间中已调伏、已遍调伏、已寂静、已平息、已寂止、已灭没、已遍灭没、已止息、已遍止息、已枯干、已遍枯干、已作边际。因此称为“调伏世间的贪与忧”。

362Vineyya loke abhijjhādomanassanti. Tattha katamo loko? Sveva kāyo loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati ‘‘loko’’. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vineyya loke abhijjhādomanassa’’nti.

363已对照

身随观的解说。

二、受随观的解说

三百六十三、比丘如何于内诸受随观受而住？在此，比丘感受乐受时，了知“我感受乐受”；感受苦受时，了知“我感受苦受”；感受不苦不乐受时，了知“我感受不苦不乐受”；感受有食的乐受时，了知“我感受有食的乐受”；感受无食的乐受时，了知“我感受无食的乐受”；感受有食的苦受时，了知“我感受有食的苦受”；感受无食的苦受时，了知“我感受无食的苦受”；感受有食的不苦不乐受时，了知“我感受有食的不苦不乐受”；感受无食的不苦不乐受时，了知“我感受无食的不苦不乐受”。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向外诸受。

比丘如何于外诸受随观受而住？在此，比丘于[他]感受乐受时，了知“他感受乐受”；于[他]感受苦受时，了知“他感受苦受”；于[他]感受不苦不乐受时，了知“他感受不苦不乐受”；于[他]感受有食的乐受时，了知“他感受有食的乐受”；于[他]感受无食的乐受时，了知“他感受无食的乐受”；于[他]感受有食的苦受时，了知“他感受有食的苦受”；于[他]感受无食的苦受时，了知“他感受无食的苦受”；于[他]感受有食的不苦不乐受时，了知“他感受有食的不苦不乐受”；于[他]感受无食的不苦不乐受时，了知“他感受无食的不苦不乐受”。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向内外诸受。

比丘如何于内外诸受随观受而住？在此，比丘对乐受，了知“乐受”；对苦受，了知“苦受”；对不苦不乐受，了知“不苦不乐受”；对有食的乐受，了知“有食的乐受”；对无食的乐受，了知“无食的乐受”；对有食的苦受，了知“有食的苦受”；对无食的苦受，了知“无食的苦受”；对有食的不苦不乐受，了知“有食的不苦不乐受”；对无食的不苦不乐受，了知“无食的不苦不乐受”。比丘如是于内外诸受随观受而住，热勤、正知、具念，调伏世间的贪与忧。

363Kathañca bhikkhu ajjhattaṃ vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ vedayamāno ‘‘sukhaṃ vedanaṃ vedayāmī’’ti pajānāti, dukkhaṃ vedanaṃ vedayamāno ‘‘dukkhaṃ vedanaṃ vedayāmī’’ti pajānāti, adukkhamasukhaṃ vedanaṃ vedayamāno ‘‘adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti, sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’’ti pajānāti, sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’’ti pajānāti, sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā vedanāsu cittaṃ upasaṃharati. Kathañca bhikkhu bahiddhā vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ vedayamānaṃ ‘‘sukhaṃ vedanaṃ vedayatī’’ti pajānāti, dukkhaṃ vedanaṃ vedayamānaṃ ‘‘dukkhaṃ vedanaṃ vedayatī’’ti pajānāti, adukkhamasukhaṃ vedanaṃ vedayamānaṃ ‘‘adukkhamasukhaṃ vedanaṃ vedayatī’’ti pajānāti, sāmisaṃ vā sukhaṃ vedanaṃ vedayamānaṃ ‘‘sāmisaṃ sukhaṃ vedanaṃ vedayatī’’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamānaṃ ‘‘nirāmisaṃ sukhaṃ vedanaṃ vedayatī’’ti pajānāti, sāmisaṃ vā dukkhaṃ vedanaṃ vedayamānaṃ ‘‘sāmisaṃ dukkhaṃ vedanaṃ vedayatī’’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamānaṃ ‘‘nirāmisaṃ dukkhaṃ vedanaṃ vedayatī’’ti pajānāti, sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamānaṃ ‘‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayatī’’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamānaṃ ‘‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayatī’’ti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā vedanāsu cittaṃ upasaṃharati. Kathañca bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati? Idha bhikkhu sukhaṃ vedanaṃ ‘‘sukhā vedanā’’ti pajānāti, dukkhaṃ vedanaṃ ‘‘dukkhā vedanā’’ti pajānāti, adukkhamasukhaṃ vedanaṃ ‘‘adukkhamasukhā vedanā’’ti pajānāti, sāmisaṃ vā sukhaṃ vedanaṃ ‘‘sāmisā sukhā vedanā’’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ ‘‘nirāmisā sukhā vedanā’’ti pajānāti, sāmisaṃ vā dukkhaṃ vedanaṃ ‘‘sāmisā dukkhā vedanā’’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ ‘‘nirāmisā dukkhā vedanā’’ti pajānāti, sāmisaṃ vā adukkhamasukhaṃ vedanaṃ ‘‘sāmisā adukkhamasukhā vedanā’’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ ‘‘nirāmisā adukkhamasukhā vedanā’’ti pajānāti. Evaṃ bhikkhu ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

364已对照

三百六十四、“随观者”……乃至……“而住”……乃至……“热勤”……乃至……“正知”……乃至……“具念”……乃至……“调伏世间的贪与忧”——此中什么是世间？就是那个受是世间。五取蕴也是世间。这称为“世间”。此中什么是贪？凡贪、极贪……乃至……心的极贪——这称为“贪”。此中什么是忧？凡心的不适、心的苦，由心触所生的不适、苦的感受，由心触所生的不适、苦的受——这称为“忧”。如是，此贪与此忧，在此世间中已调伏、已遍调伏、已寂静、已平息、已寂止、已灭没、已遍灭没、已止息、已遍止息、已枯干、已遍枯干、已作边际。因此称为“调伏世间的贪与忧”。

364Anupassīti …pe… viharatīti…pe… ātāpīti…pe… sampajānoti…pe… satimāti…pe… vineyya loke abhijjhādomanassanti. Tattha katamo loko? Sāyeva vedanā loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati ‘‘loko’’. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vineyya loke abhijjhādomanassa’’nti.

365已对照

受随观的解说。

三、心随观的解说

三百六十五、比丘如何于内心随观心而住？在此，比丘心有贪时，了知“我的心有贪”；心离贪时，了知“我的心离贪”；心有瞋时，了知“我的心有瞋”；心离瞋时，了知“我的心离瞋”；心有痴时，了知“我的心有痴”；心离痴时，了知“我的心离痴”；心萎缩时，了知“我的心萎缩”；心散乱时，了知“我的心散乱”；心广大时，了知“我的心广大”；心不广大时，了知“我的心不广大”；心有上时，了知“我的心有上”；心无上时，了知“我的心无上”；心得定时，了知“我的心得定”；心不得定时，了知“我的心不得定”；心解脱时，了知“我的心解脱”；心未解脱时，了知“我的心未解脱”。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向外心。

比丘如何于外心随观心而住？在此，比丘于他的心有贪时，了知“他的心有贪”；于他的心离贪时，了知“他的心离贪”；于他的心有瞋时，了知“他的心有瞋”；于他的心离瞋时，了知“他的心离瞋”；于他的心有痴时，了知“他的心有痴”；于他的心离痴时，了知“他的心离痴”；于他的心萎缩时，了知“他的心萎缩”；于他的心散乱时，了知“他的心散乱”；于他的心广大时，了知“他的心广大”；于他的心不广大时，了知“他的心不广大”；于他的心有上时，了知“他的心有上”；于他的心无上时，了知“他的心无上”；于他的心得定时，了知“他的心得定”；于他的心不得定时，了知“他的心不得定”；于他的心解脱时，了知“他的心解脱”；于他的心未解脱时，了知“他的心未解脱”。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向内外心。

比丘如何于内外心随观心而住？在此，比丘心有贪时，了知“心有贪”；心离贪时，了知“心离贪”；心有瞋时，了知“心有瞋”；心离瞋时，了知“心离瞋”；心有痴时，了知“心有痴”；心离痴时，了知“心离痴”；心萎缩时，了知“心萎缩”；心散乱时，了知“心散乱”；心广大时，了知“心广大”；心不广大时，了知“心不广大”；心有上时，了知“心有上”；心无上时，了知“心无上”；心得定时，了知“心得定”；心不得定时，了知“心不得定”；心解脱时，了知“心解脱”；心未解脱时，了知“心未解脱”。比丘如是于内外心随观心而住，热勤、正知、具念，调伏世间的贪与忧。

365Kathañca bhikkhu ajjhattaṃ citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vā cittaṃ ‘‘sarāgaṃ me citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ me citta’’nti pajānāti, sadosaṃ vā cittaṃ ‘‘sadosaṃ me citta’’nti pajānāti, vītadosaṃ vā cittaṃ ‘‘vītadosaṃ me citta’’nti pajānāti, samohaṃ vā cittaṃ ‘‘samohaṃ me citta’’nti pajānāti, vītamohaṃ vā cittaṃ ‘‘vītamohaṃ me citta’’nti pajānāti, saṃkhittaṃ vā cittaṃ ‘‘saṃkhittaṃ me citta’’nti pajānāti, vikkhittaṃ vā cittaṃ ‘‘vikkhittaṃ me citta’’nti pajānāti, mahaggataṃ vā cittaṃ ‘‘mahaggataṃ me citta’’nti pajānāti, amahaggataṃ vā cittaṃ ‘‘amahaggataṃ me citta’’nti pajānāti, sauttaraṃ vā cittaṃ ‘‘sauttaraṃ me citta’’nti pajānāti, anuttaraṃ vā cittaṃ ‘‘anuttaraṃ me citta’’nti pajānāti, samāhitaṃ vā cittaṃ ‘‘samāhitaṃ me citta’’nti pajānāti, asamāhitaṃ vā cittaṃ ‘‘asamāhitaṃ me citta’’nti pajānāti, vimuttaṃ vā cittaṃ ‘‘vimuttaṃ me citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘‘avimuttaṃ me citta’’nti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā citte cittaṃ upasaṃharati. Kathañca bhikkhu bahiddhā citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vāssa cittaṃ ‘‘sarāgamassa citta’’nti pajānāti, vītarāgaṃ vāssa cittaṃ ‘‘vītarāgamassa citta’’nti pajānāti, sadosaṃ vāssa cittaṃ ‘‘sadosamassa citta’’nti pajānāti, vītadosaṃ vāssa cittaṃ ‘‘vītadosamassa citta’’nti pajānāti, samohaṃ vāssa cittaṃ ‘‘samohamassa citta’’nti pajānāti, vītamohaṃ vāssa cittaṃ ‘‘vītamohamassa citta’’nti pajānāti, saṃkhittaṃ vāssa cittaṃ ‘‘saṃkhittamassa citta’’nti pajānāti, vikkhittaṃ vāssa cittaṃ ‘‘vikkhittamassa citta’’nti pajānāti, mahaggataṃ vāssa cittaṃ ‘‘mahaggatamassa citta’’nti pajānāti, amahaggataṃ vāssa cittaṃ ‘‘amahaggatamassa citta’’nti pajānāti, sauttaraṃ vāssa cittaṃ ‘‘sauttaramassa citta’’nti pajānāti, anuttaraṃ vāssa cittaṃ ‘‘anuttaramassa citta’’nti pajānāti, samāhitaṃ vāssa cittaṃ ‘‘samāhitamassa citta’’nti pajānāti, asamāhitaṃ vāssa cittaṃ ‘‘asamāhitamassa citta’’nti pajānāti, vimuttaṃ vāssa cittaṃ ‘‘vimuttamassa citta’’nti pajānāti, avimuttaṃ vāssa cittaṃ ‘‘avimuttamassa citta’’nti pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā citte cittaṃ upasaṃharati. Kathañca bhikkhu ajjhattabahiddhā citte cittānupassī viharati? Idha bhikkhu sarāgaṃ vā cittaṃ ‘‘sarāgaṃ citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ citta’’nti pajānāti, sadosaṃ vā cittaṃ ‘‘sadosaṃ citta’’nti pajānāti, vītadosaṃ vā cittaṃ ‘‘vītadosaṃ citta’’nti pajānāti, samohaṃ vā cittaṃ ‘‘samohaṃ citta’’nti pajānāti, vītamohaṃ vā cittaṃ ‘‘vītamohaṃ citta’’nti pajānāti, saṃkhittaṃ vā cittaṃ ‘‘saṃkhittaṃ citta’’nti pajānāti, vikkhittaṃ vā cittaṃ ‘‘vikkhittaṃ citta’’nti pajānāti, mahaggataṃ vā cittaṃ ‘‘mahaggataṃ citta’’nti pajānāti, amahaggataṃ vā cittaṃ ‘‘amahaggataṃ citta’’nti pajānāti, sauttaraṃ vā cittaṃ ‘‘sauttaraṃ citta’’nti pajānāti, anuttaraṃ vā cittaṃ ‘‘anuttaraṃ citta’’nti pajānāti, samāhitaṃ vā cittaṃ ‘‘samāhitaṃ citta’’nti pajānāti, asamāhitaṃ vā cittaṃ ‘‘asamāhitaṃ citta’’nti pajānāti, vimuttaṃ vā cittaṃ ‘‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘‘avimuttaṃ citta’’nti pajānāti. Evaṃ bhikkhu ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

366已对照

三百六十六、“随观者”……乃至……“而住”……乃至……“热勤”……乃至……“正知”……乃至……“具念”……乃至……“调伏世间的贪与忧”——此中什么是世间？就是那个心是世间。五取蕴也是世间——此中什么是贪？凡贪、极贪……乃至……心的极贪——这称为“贪”。此中什么是忧？凡心的不适、心的苦，由心触所生的不适、苦的感受，由心触所生的不适、苦的受——这称为“忧”。如是，此贪与此忧，在此世间中已调伏、已遍调伏、已寂静、已平息、已寂止、已灭没、已遍灭没、已止息、已遍止息、已枯干、已遍枯干、已作边际。因此称为“调伏世间的贪与忧”。

366Anupassīti…pe… viharatīti…pe… ātāpīti…pe… sampajānoti…pe… satimāti…pe… vineyya loke abhijjhādomanassanti. Tattha katamo loko? Taṃyeva cittaṃ loko. Pañcapi upādānakkhandhā loko – tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vineyya loke abhijjhādomanassa’’nti.

367已对照

心随观的解说。

四、法随观的解说

三百六十七、比丘如何于内诸法随观法而住？在此，比丘内有欲欲时，了知“我内有欲欲”；内无欲欲时，了知“我内无欲欲”；未生的欲欲如何生起，他也了知；已生的欲欲如何舍断，他也了知；已舍断的欲欲将来如何不再生起，他也了知。内有瞋恚时……乃至……内有昏沉睡眠时……乃至……内有掉举追悔时……乃至……内有疑时，了知“我内有疑”；内无疑时，了知“我内无疑”；未生的疑如何生起，他也了知；已生的疑如何舍断，他也了知；已舍断的疑将来如何不再生起，他也了知。

内有念觉支时，了知“我内有念觉支”；内无念觉支时，了知“我内无念觉支”；未生的念觉支如何生起，他也了知；已生的念觉支如何由修习而圆满，他也了知；内有择法觉支时……乃至……内有精进觉支时……乃至……内有喜觉支时……乃至……内有轻安觉支时……乃至……内有定觉支时……乃至……内有舍觉支时，了知“我内有舍觉支”；内无舍觉支时，了知“我内无舍觉支”；未生的舍觉支如何生起，他也了知；已生的舍觉支如何由修习而圆满，他也了知。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向外诸法。

比丘如何于外诸法随观法而住？在此，比丘于他有欲欲时，了知“他有欲欲”；于他无欲欲时，了知“他无欲欲”；未生的欲欲如何生起，他也了知；已生的欲欲如何舍断，他也了知；已舍断的欲欲将来如何不再生起，他也了知。于他有瞋恚时……乃至……于他有昏沉睡眠时……乃至……于他有掉举追悔时……乃至……于他有疑时，了知“他有疑”；于他无疑时，了知“他无疑”；未生的疑如何生起，他也了知；已生的疑如何舍断，他也了知；已舍断的疑将来如何不再生起，他也了知。

于他有念觉支时，了知“他有念觉支”；于他无念觉支时，了知“他无念觉支”；未生的念觉支如何生起，他也了知；已生的念觉支如何由修习而圆满，他也了知。于他有择法觉支时……乃至……于他有精进觉支时……乃至……于他有喜觉支时……乃至……于他有轻安觉支时……乃至……于他有定觉支时……乃至……于他有舍觉支时，了知“他有舍觉支”；于他无舍觉支时，了知“他无舍觉支”；未生的舍觉支如何生起，他也了知；已生的舍觉支如何由修习而圆满，他也了知。他习行、修习、多作那相，善加辨定[它]。他习行、修习、多作那相，善加辨定[它]之后，把心导向内外诸法。

比丘如何于内外诸法随观法而住？在此，比丘有欲欲时，了知“有欲欲”；无欲欲时，了知“无欲欲”；未生的欲欲如何生起，他也了知；已生的欲欲如何舍断，他也了知；已舍断的欲欲将来如何不再生起，他也了知。有瞋恚时……乃至……有昏沉睡眠时……乃至……有掉举追悔时……乃至……有疑时，了知“有疑”；无疑时，了知“无疑”；未生的疑如何生起，他也了知；已生的疑如何舍断，他也了知；已舍断的疑将来如何不再生起，他也了知。

有念觉支时，了知“有念觉支”；无念觉支时，了知“无念觉支”；未生的念觉支如何生起，他也了知；已生的念觉支如何由修习而圆满，他也了知。有择法觉支时……乃至……有精进觉支时……乃至……有喜觉支时……乃至……有轻安觉支时……乃至……有定觉支时……乃至……有舍觉支时，了知“有舍觉支”；无舍觉支时，了知“无舍觉支”；未生的舍觉支如何生起，他也了知；已生的舍觉支如何由修习而圆满，他也了知。比丘如是于内外诸法随观法而住，热勤、正知、具念，调伏世间的贪与忧。

367Kathañca bhikkhu ajjhattaṃ dhammesu dhammānupassī viharati? Idha bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘‘atthi me ajjhattaṃ kāmacchando’’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘‘natthi me ajjhattaṃ kāmacchando’’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vā ajjhattaṃ byāpādaṃ…pe… santaṃ vā ajjhattaṃ thinamiddhaṃ [thīnamiddhaṃ (sī. syā.)] …pe… santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ…pe… santaṃ vā ajjhattaṃ vicikicchaṃ ‘‘atthi me ajjhattaṃ vicikicchā’’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘‘natthi me ajjhattaṃ vicikicchā’’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘‘atthi me ajjhattaṃ satisambojjhaṅgo’’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘‘natthi me ajjhattaṃ satisambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti, santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ…pe… santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ [viriyasambojjhaṅgaṃ (sī. syā.)] …pe… santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ …pe… santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ…pe… santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ…pe… santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā bahiddhā dhammesu cittaṃ upasaṃharati. Kathañca bhikkhu bahiddhā dhammesu dhammānupassī viharati? Idha bhikkhu santaṃ vāssa kāmacchandaṃ ‘‘atthissa kāmacchando’’ti pajānāti, asantaṃ vāssa kāmacchandaṃ ‘‘natthissa kāmacchando’’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vāssa byāpādaṃ…pe… santaṃ vāssa thinamiddhaṃ…pe… santaṃ vāssa uddhaccakukkuccaṃ…pe… santaṃ vāssa vicikicchaṃ ‘‘atthissa vicikicchā’’ti pajānāti, asantaṃ vāssa vicikicchaṃ ‘‘natthissa vicikicchā’’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vāssa satisambojjhaṅgaṃ ‘‘atthissa satisambojjhaṅgo’’ti pajānāti, asantaṃ vāssa satisambojjhaṅgaṃ ‘‘natthissa satisambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṃ vāssa dhammavicayasambojjhaṅgaṃ…pe… santaṃ vāssa vīriyasambojjhaṅgaṃ…pe… santaṃ vāssa pītisambojjhaṅgaṃ…pe… santaṃ vāssa passaddhisambojjhaṅgaṃ…pe… santaṃ vāssa samādhisambojjhaṅgaṃ…pe… santaṃ vāssa upekkhāsambojjhaṅgaṃ ‘‘atthissa upekkhāsambojjhaṅgo’’ti pajānāti, asantaṃ vāssa upekkhāsambojjhaṅgaṃ ‘‘natthissa upekkhāsambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svāvatthitaṃ vavatthapeti. So taṃ nimittaṃ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṃ vavatthapetvā ajjhattabahiddhā dhammesu cittaṃ upasaṃharati. Kathañca bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati? Idha bhikkhu santaṃ vā kāmacchandaṃ ‘‘atthi kāmacchando’’ti pajānāti, asantaṃ vā kāmacchandaṃ ‘‘natthi kāmacchando’’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vā byāpādaṃ…pe… santaṃ vā thinamiddhaṃ…pe… santaṃ vā uddhaccakukkuccaṃ…pe… santaṃ vā vicikicchaṃ ‘‘atthi vicikicchā’’ti pajānāti, asantaṃ vā vicikicchaṃ ‘‘natthi vicikicchā’’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. Santaṃ vā satisambojjhaṅgaṃ ‘‘atthi satisambojjhaṅgo’’ti pajānāti, asantaṃ vā satisambojjhaṅgaṃ ‘‘natthi satisambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṃ vā dhammavicayasambojjhaṅgaṃ…pe… santaṃ vā vīriyasambojjhaṅgaṃ…pe… santaṃ vā pītisambojjhaṅgaṃ…pe… santaṃ vā passaddhisambojjhaṅgaṃ…pe… santaṃ vā samādhisambojjhaṅgaṃ…pe… santaṃ vā upekkhāsambojjhaṅgaṃ ‘‘atthi upekkhāsambojjhaṅgo’’ti pajānāti, asantaṃ vā upekkhāsambojjhaṅgaṃ ‘‘natthi upekkhāsambojjhaṅgo’’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Evaṃ bhikkhu ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

368已对照

三百六十八、“随观者”——此中什么是随观？凡慧、了知……乃至……无痴、择法、正见——这称为随观。以这随观而具备、完全具备、已到、完全已到、已成、具足、俱备。因此称为“随观者”。

368Anupassīti. Tattha katamā anupassanā? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati anupassanā. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘anupassī’’ti.

369已对照

三百六十九、“而住”者：行止、进行、护持、维持、维系、行、住。因此称为“而住”。

369Viharatīti. Iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.

370已对照

三百七十、“热勤”——此中什么是热勤？凡心的精进发勤……乃至……正精进——这称为“热勤”。以这热勤而具备……乃至……俱备。因此称为“热勤者”。

370Ātāpīti. Tattha katamo ātāpo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo – ayaṃ vuccati ‘‘ātāpo’’. Iminā ātāpena upeto hoti…pe… samannāgato. Tena vuccati ‘‘ātāpī’’ti.

371已对照

三百七十一、“正知”——此中什么是正知？凡慧、了知……乃至……无痴、择法、正见——这称为“正知”。以这正知而具备……乃至……俱备。因此称为“正知者”。

371Sampajānoti. Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iminā sampajaññena upeto hoti…pe… samannāgato. Tena vuccati ‘‘sampajāno’’ti.

372已对照

三百七十二、“具念”——此中什么是念？凡念、随念……乃至……正念——这称为“念”。以这念而具备……乃至……俱备。因此称为“具念者”。

372Satimāti. Tattha katamā sati? Yā sati anussati…pe… sammāsati – ayaṃ vuccati ‘‘sati’’. Imāya satiyā upeto hoti…pe… samannāgato. Tena vuccati ‘‘satimā’’ti.

373已对照

三百七十三、“调伏世间的贪与忧”——此中什么是世间？就是那些法是世间。五取蕴也是世间。这称为“世间”。此中什么是贪？凡贪、极贪……乃至……心的极贪——这称为“贪”。此中什么是忧？凡心的不适、心的苦，由心触所生的不适、苦的感受，由心触所生的不适、苦的受——这称为“忧”。如是，此贪与此忧，在此世间中已调伏、已遍调伏、已寂静、已平息、已寂止、已灭没、已遍灭没、已止息、已遍止息、已枯干、已遍枯干、已作边际。因此称为“调伏世间的贪与忧”。

373Vineyya loke abhijjhādomanassanti. Tattha katamo loko? Teva dhammā loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati ‘‘loko’’. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vineyya loke abhijjhādomanassa’’nti.

374已对照

法随观的解说。

经分别。

二、阿毗达摩分别

三百七十四、四念处：在此，比丘于身随观身而住，于诸受随观受而住，于心随观心而住，于诸法随观法而住。

374Cattāro satipaṭṭhānā – idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

375已对照

三百七十五、比丘如何于身随观身而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于身随观身，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

375Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ kāye kāyānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

376已对照

三百七十六、比丘如何于诸受随观受而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于诸受随观受，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为念处。其余诸法与念处相应。

376Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ vedanāsu vedanānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati satipaṭṭhānaṃ. Avasesā dhammā satipaṭṭhānasampayuttā.

377已对照

三百七十七、比丘如何于心随观心而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于心随观心，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

377Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ citte cittānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

378已对照

三百七十八、比丘如何于诸法随观法而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于诸法随观法，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

378Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

379已对照

三百七十九、此中什么是念处？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于诸法随观法，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

379Tattha katamaṃ satipaṭṭhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

380已对照

三百八十、四念处：在此，比丘于身随观身而住，于诸受随观受而住，于心随观心而住，于诸法随观法而住。

380Cattāro satipaṭṭhānā – idha bhikkhu kāye kāyānupassī viharati, vedanāsu vedanānupassī viharati, citte cittānupassī viharati, dhammesu dhammānupassī viharati.

381已对照

三百八十一、比丘如何于身随观身而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于那时有触……乃至……有不散乱。这些法是善的。由于那同一出世间善禅已作、已修习，作为异熟，已离诸欲……乃至……成就并住于初禅——苦行道迟证智、空，于身随观身，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

381Kathañca bhikkhu kāye kāyānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ kāye kāyānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

382已对照

三百八十二、比丘如何于诸受随观受而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于那时有触……乃至……有不散乱。这些法是善的。由于那同一出世间善禅已作、已修习，作为异熟，已离诸欲……乃至……成就并住于初禅——苦行道迟证智、空，于诸受随观受，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

382Kathañca bhikkhu vedanāsu vedanānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ vedanāsu vedanānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

383已对照

三百八十三、比丘如何于心随观心而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于那时有触……乃至……有不散乱。这些法是善的。由于那同一出世间善禅已作、已修习，作为异熟，已离诸欲……乃至……成就并住于初禅——苦行道迟证智、空，于心随观心，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

383Kathañca bhikkhu citte cittānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ citte cittānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

384已对照

三百八十四、比丘如何于诸法随观法而住？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于那时有触……乃至……有不散乱。这些法是善的。由于那同一出世间善禅已作、已修习，作为异熟，已离诸欲……乃至……成就并住于初禅——苦行道迟证智、空，于诸法随观法，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

384Kathañca bhikkhu dhammesu dhammānupassī viharati? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ dhammesu dhammānupassī, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

385已对照

三百八十五、此中什么是念处？在此，比丘于某时修习能出离的、趣向损减的出世间禅，为舍断诸见执、为证得第一地，已离诸欲……乃至……成就并住于初禅——苦行道迟证智，于那时有触……乃至……有不散乱。这些法是善的。由于那同一出世间善禅已作、已修习，作为异熟，已离诸欲……乃至……成就并住于初禅——苦行道迟证智、空，凡于那时的念、随念、正念、念觉支、道支、道所摄——这称为“念处”。其余诸法与念处相应。

385Tattha katamaṃ satipaṭṭhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, yā tasmiṃ samaye sati anussati sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘satipaṭṭhānaṃ’’. Avasesā dhammā satipaṭṭhānasampayuttā.

386已对照

阿毗达摩分别。

三、问分

三百八十六、四念处：在此，比丘于身随观身而住，热勤、正知、具念，调伏世间的贪与忧；于诸受随观受而住，热勤、正知、具念，调伏世间的贪与忧；于心随观心而住，热勤、正知、具念，调伏世间的贪与忧；于诸法随观法而住，热勤、正知、具念，调伏世间的贪与忧。

386Cattāro satipaṭṭhānā – idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

387已对照

三百八十七、四念处中，有几种是善、几种是不善、几种是无记……乃至……几种是有诤、几种是无诤？

387Catunnaṃ satipaṭṭhānānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

388已对照

一、三法

三百八十八、[四念处]或善、或无记。或与乐受相应、或与不苦不乐受相应。或异熟、或异熟法法。是非执受非顺取的。是非杂染非顺杂染的。或有寻有伺、或无寻唯伺、或无寻无伺。或与喜俱行、或与乐俱行、或与舍俱行。既非应以见、亦非应以修舍断。是无应以见、亦无应以修舍断之因的。或趣向损减、或非趣向积集非趣向损减。或有学、或无学。是无量的。是无量所缘的。是殊胜的。或正性决定、或不决定。不以道为所缘，或以道为因、或以道为增上，或不应说是“以道为因的”，也不应说是“以道为增上的”。或已生、或未生、或将生。或过去、或未来、或现在。不应说是“过去所缘的”，也不应说是“未来所缘的”，也不应说是“现在所缘的”。或内、或外、或内外。是外所缘的。是无见无对的。

388Siyā kusalā, siyā abyākatā. Siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Siyā vipākā siyā vipākadhammadhammā. Anupādinnaanupādāniyā. Asaṃkiliṭṭhaasaṃkilesikā. Siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Neva dassanena na bhāvanāya pahātabbā. Neva dassanena na bhāvanāya pahātabbahetukā. Siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Siyā sekkhā, siyā asekkhā. Appamāṇā. Appamāṇārammaṇā. Paṇītā. Siyā sammattaniyatā, siyā aniyatā. Na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā maggahetukātipi, maggādhipatinotipi. Siyā uppannā, siyā anuppannā, siyā uppādino. Siyā atītā, siyā anāgatā, siyā paccuppannā. Na vattabbā atītārammaṇātipi, anāgatārammaṇātipi, paccuppannārammaṇātipi. Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Bahiddhārammaṇā. Anidassanaappaṭighā.

389已对照

二、二法

三百八十九、[四念处]非因。是有因的。与因相应。不应说是“既是因、又是有因的”，[而]是有因而非因。不应说是“既是因、又与因相应的”，[而]与因相应而非因。是非因而有因的。

是有缘的。是有为的。是无见的。是无对的。是非色的。是出世间的。为某[识]所识知，不为某[识]所识知。非漏。是无漏的。与漏不相应。不应说是“既是漏、又是有漏的”，也不应说是“是有漏而非漏的”。不应说是“既是漏、又与漏相应的”，也不应说是“与漏相应而非漏的”。是与漏不相应而无漏的。非结……乃至……非系……乃至……非暴流……乃至……非轭……乃至……非盖……乃至……非执取……乃至……是有所缘的。非心。是心所的。与心相应。与心相杂。以心为等起。与心俱有。随心转。与心相杂而以心为等起。与心相杂、以心为等起、与心俱有。与心相杂、以心为等起、随心转。是外的。是非所造的。是非执受的。非取……乃至……非烦恼……乃至……不应以见舍断，不应以修舍断。是无应以见舍断之因的。是无应以修舍断之因的。

或有寻、或无寻。或有伺、或无伺。或有喜、或无喜。或与喜俱行、或不与喜俱行。或与乐俱行、或不与乐俱行。或与舍俱行、或不与舍俱行。是非欲界的。是非色界的。是非无色界的。是不系属的。或导向出离、或不导向出离。或决定、或不决定。是无上的。是无诤的。

389Na hetū. Sahetukā. Hetusampayuttā. Na vattabbā hetū ceva sahetukā cāti, sahetukā ceva na ca hetū. Na vattabbā hetū ceva hetusampayuttā cāti, hetusampayuttā ceva na ca hetū. Na hetū sahetukā. Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā. No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā āsavā ceva sāsavācātipi, sāsavā ceva no ca āsavātipi. Na vattabbā āsavā ceva āsavasampayuttācātipi, āsavasampayuttā ceva no ca āsavātipi. Āsavavippayuttā. Anāsavā. No saṃyojanā…pe… no ganthā…pe… no oghā…pe… no yogā…pe… no nīvaraṇā…pe… no parāmāsā…pe… sārammaṇā. No cittā. Cetasikā. Cittasampayuttā. Cittasaṃsaṭṭhā. Cittasamuṭṭhānā. Cittasahabhuno. Cittānuparivattino. Cittasaṃsaṭṭhasamuṭṭhānā. Cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Bāhirā. No upādā. Anupādinnā. No upādānā…pe… no kilesā…pe… na dassanena pahātabbā, na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Siyā savitakkā, siyā avitakkā. Siyā savicārā, siyā avicārā. Siyā sappītikā, siyā appītikā. Siyā pītisahagatā, siyā na pītisahagatā. Siyā sukhasahagatā, siyā na sukhasahagatā. Siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Siyā niyyānikā, siyā aniyyānikā. Siyā niyatā, siyā aniyatā. Anuttarā. Araṇāti.

已对照

问分。

已对照

念处分别终。

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